by A. Ch.

Translated by Jerrold Landau

The Second of the house of Sochaczew (known by the name of his book “Shem
Mishmuel”)
4 Chesvhan 5617 (1856) – 24 Tevet 5686 (1926)

Notes about his personality

Rabbi Shmuel of holy blessed
memory was born in the year 5617 in the house of his holy grandfather Rabbi
Menachem Mendel of Kotzk (his righteous mother was Sara Tzina the
daughter of the fiery Admor of Kotzk) during the time that his father the
Gaon Rabbi Avrahamele was supported at the table of his father-in-law.
His youth was spent in Parczow and Krosniewice, places that Rabbi Avrahamele
served as rabbi and spread Torah publicly. During those days the
young Reb Shmuel soaked up most of his Torah from his father – for the
rabbinate did not take much of his time, as he was coronated as a Rebbe
only in 5630, -- and even at that time the lines of Hassidim that knocked
on his door were not too long, and did not disturb him from his learning.
Therefore, he was able to give of his time freely to the education and
teaching of his only son who was fitting, and to give him to taste of his
treasures.

In 5634 (1874) he married
Yuta Lea the daughter of the well-known Kotzker Hassid Rabbi Eliezer Lipman,
the son-in-law of the holy Rabbi Shlomo of Radomsk, the author of “Tiferet
Shlomo” (this did not prevent Rabbi Eliezer Lipman from being an
enthusiastic Hassid of Kotzk). Even after his marriage he did not
leave his father’s house, as was customary in those days, to be supported
at the house of his father-in-law. He rather remained to live near
his father in Krosniewice, for it was difficult for the two of them to
part. The couple moved together with Rabbi Avrhamale of holy blessed
memory to Nasielsk and later to Sochaczerw. There they lived in a
separate dwelling on Warsaw Street, and they made their livelihood from
a wine store. In truth, he did not ever spend much time with his
business, for a trusted associate ran it.

After his first wife
died after a reasonably long life, he married (in 5663 – 1903) Mirel the
daughter of the Gaon Rabbi Moshe Natan Shapira, the head of the rabbinical
court of Kaszionz (the author of “Shemen Lemaor”).

After the passing of his
father the Gaon Rabbi Avraham of holy blessed memory in 5670 (1910), the
Hassidim coronated him to take his father’s place as the Admor of Sochaczew,
and he then moved to live in the home of his father in the Hassidic courtyard.

At the outbreak of the First
World War, (Av 5674), he was with a healer in Germany. He was arrested
there as a Russian citizen, and only after great efforts did he succeed
– along with other Admorim who were in the same position – to return to
Poland. However due to the persecutions of the Jews by the Czarist
government and the scheming of the officials, it was dangerous for him
to return to Sochaczew, a small town, and therefore he decided to remain
for a period of time in Lodz. He lived there during the days of the
war, and was not in Sochaczew at the time of its destruction in 5675 (1915).

In Lodz, in the midst of
a large community of his Hassidim and friends, he spent the difficult
days of the war, he suffered with all of their sufferings, and was available
to encourage and assist them, and to guide them with advice and counsel
during the days of confusion. It is interesting that during those
days he excelled in his energetic activity to raise up the stature of Torah
and Hassidism, as is testified to by his humorous essays – printed in the
book Shem Mishmuel – which he produced for his community of faithful, and
which occupy most of that book. Not only did Hassidim of Sochaczew
come early in the morning to his door, but most of those that turned to
him were Hassidim of other dynasties, as well as many non-Hassidim.

However, the life in the
big city with its large population was difficult for him, and the many
who turned to him distracted him from his holy work, and his state of health
also suffered due to this. The many tribulations weighted down to
him as a heavy burden, and therefore he left in 5679 (1919) to live in
Zagorze, a small town near Lodz, in order to distance himself somewhat
from the tumult and crowds of this active city. He settled there
and established his Yeshiva there only temporarily, and he never ceased
to make plans to return to the destroyed Sochaczew.

In 5686 (1926) his illness
became more severe. On the advice of his physicians, he moved to
Otwock, a resort near Warsaw, however not long thereafter he passed away
at the age of 70, on the 24 of Tevet 5686. He was brought to eternal
rest near the grave of his father in Sochaczew, and the entire house of
Israel mourned the loss bitterly.

He was the only son of his
parents (aside from him they had a daughter by the name of Esther, who
was married to Rabbi Meir Borenstein, the brother of her father.
They lived in Sochaczew and she died there during her father’s lifetime).
from his youth he never moved from the side of his father. He was
always with him, and he saw himself as his student in every way, and he
revered him without bound. Even as time went on, and he himself was
the father of a large family, not one day passed when they did not see
each other. Even afterward, when he filled the place of his father,
when he himself was already an Admor, he did not see himself as standing
upon his own authority, setting out his own path. It was always to
him as if he was resting upon the shoulders of his father the Gaon, as
if he was only an interpreter of his father’s words.

This was not because he was
weak minded and always required support to stand up. On the contrary,
Reb Shmuel of holy blessed memory was strong in his opinions and did not
give in to anybody. He stood his own very firmly with a clear and
sharp wit. However it was different with respect to his father, since
he would always give into him, and he was always an attentive son and student.

On the other hand, the relationship
of his father to him was also extraordinary. The famous Gaon of his
generation, the halachic decisor whom nobody could dispute, related to
his son with respect and reverence. He valued greatly his opinions
in Torah, both in the revealed and hidden Torah, and he looked upon him
as a person of worth. He would refer to him (not in his presence),
my Reb Shmuel (“Mein Reb Shmuel”). Most of those who would
turn to him with respect to matters of spirituality or matters of the world
he would send to Reb Shmuel, by saying: “Have you already been to
my Reb Shmuel?”. He was always interested to hear his opinion on
important matters. This powerful man did not do a small or large
matter without soliciting the advice of his son.

Here is an interesting tidbit. The author of “Avnei
Nezer”[1]did
not have the custom (in particular during the latter years) to have a communal
third Sabbath meal. Therefore the Hassidim would gather in the house
of Reb Shmuel of holy blessed memory, who would arrange the third Sabbath
meal, replete with words of Torah as was the custom among Admorim
(and this was in the life of his father, and in the same city!).
The father would advise the Hassidim who gathered before him at this time
to go to the table of Reb Shmuel of holy blessed memory, and he would even
show some anger to those who did not do so.

Thus did they live together
for 35 years, acting jointly in all areas. It was as if they possessed
the same soul – and the legacy of their soul was one, together the breathed
the air of the heights of Kotzk On occasions it seemed as if the
father, the famous Gaon before whose utterances many trembled, found support
from the solid Kotzk shoulders of the son. (It should be pointed
out that Reb Shmuel was also impressive and strong in body build, he was
tall and had a glorious countenance, he walked upright and his face was
glowing and splendorous despite the seriousness of his expression.)
For here, perhaps, we can begin to understand the unusual relation between
these two, the father and the son. Who, aside from Reb Shmuel, had
such intimate contact with the internal world of the ‘Avnei Nezer”, and
merited to recognize his internal greatness in Torah and fear of Heaven,
– and from that comes the boundless reverence of the son to the
father.
He was more a prized student than a son – due to his knowledge of him.
The respect of the father to the Kotzker son, very strong and powerful,
comes from the reverence which is beyond description, and the cloak of
his fiery father-in-law from Kotzk, who from a young age merited to enter
into the inner sanctum of his courtyard, and subordinated himself to him
completely, to the exclusion of any personal desire and youthful whims,
and did not free himself from this subordination all the way through his
old age.

This strong line – the way
of Kotzk – accompanied him through all of his days of activity, and influenced
all of his deeds and words. He expressed himself through his books
– the eight volumes of “Shem Mishmuel” which appeared posthumously – in
which he published words of Torah and Hassidism organized according to
the weekly Torah portion, words which he spoke before his congregation
of Hassidim during the years 5670-5686 (1910-1926). These words
are written clearly with rich expression, with a warm breath – as if these
words are only now coming out of his holy mouth.

The main point of his words,
the recurring theme, serve as a means to peek into the inner depths of
his personality and to recognize the great yearning which he yearned, and
for which he worked without tiring. He constantly stove for completeness
of the soul and for a complete unity in worship of G-d. This unification
of personality was the main point of his words. The desire of the
heart for the Creator of all, with constant enthusiasm, and without ever
letting it out of his mind, and his task to direct the waves of yearning
for the object of his yearning – the unification of the soul with G-d and
his Torah, – this was the purpose of this elite man, it was about
this that he preached, and it was this that he demanded of others as well
as himself, first and foremost of himself. With regard to the life
of activity – in his words: “ the six days of effort – one will only
see the scattering of the soul, the scattering of the desire, at a time
when most of a person’s effort is centered around one goal; and if
a person is able to direct his thoughts and desires to one point, thus
he will succeed in understanding the depths of it, – obviously,
I am referring to coming close to G-d, – this is signified
by the Sabbath, when all work is forbidden, and the soul is free to direct
itself specifically to this holy purpose. The Sabbath is a taste
of the World to Come, the barriers fall down on it, and particularly those
whose root is in the physical nature of man, and he is able to come close
to his Creator.” These words and others give us a key to understanding
his mighty personality, and the also mark his outward behavior. This
is the Hassidism of Pshischa and Kotzk in the style of Sochaczew.

He was also involved in the
communal life of Polish Jewry. He took a clear stand, without fear,
with respect to all of the problems that afflicted that era, including
also mockery[2].
He expressed his opinions in a clear fashion, without wavering. His
words were not always acceptable to his opponents, however they were forced
to respect the earnestness, uprightness, and lack of personal interest
in his words.

All his days, he desired
to settle in the Land of Israel. In 5651 (1891), he visited the Land of
Israel with the encouragement of his father, the author of “Avnei
Nezer”, in order to acquire land and found a Hassidic settlement.
However, the prohibition of selling land in the Land of Israel to citizens
of Russia interfered with their plans. On this occasion, he traversed
the length and breadth of the Land of Israel, and he always spoke about
this wonderful experience of his. During the time of the awakening
surrounding the Balfour Declaration, he took the view that it was required
to settle in the Land of Israel – and to establish agricultural settlements
of Hassidim, and he spoke about that topic in his capacity of participant
in all of the leadership councils of Agudas Yisrael. He urged Agudas
Yisrael to include effort for the Land of Israel on its agenda. Even
in his latter years when it was impossible for him to acquire land in the
Land of Israel for many reasons, he never ceased to desire and to
speak about his desire to settle in the Land of Israel.

With the passing of his father
the Gaon Rabbi Avraham of blessed memory (5670 – 1910), the Hassidim of
Sochaczew coronated him as their Admor. All the elder Hassidim including
famous Gaonim, such as the Gaon Rabbi Yoav Yehoshua the head of the rabbinical
court of Kinczek (the author of the book “Chelkat Yoav”), the Gaon Rabbi
Yitzchak Feigenbaum the head of the rabbinical court of Warsaw, and many
other elite spiritual men, Hassidim and men of worthy deeds, gathered around
him and accepted his authority. He continued in the path of his father
of holy blessed memory – a blend of Torah and Hassidism, resting in the
depths of halacha with enthusiasm and spirit, however he added his own
breath, and wove a fundamental thread in the tapestry of Kotzk-Sochaczew
Hassidism. His rich and powerfully expressive manner of speech established
Sochaczew Hassidism and added an important layer upon the glorious edifice
that was Polish Hassidism. His books were accepted in wide circles,
and became fundamental texts of Polish Hassidism.

He also had an important
role in the spreading of Torah. He renewed the Yeshiva of Sochaczew
and appointed the young sage Rabbi Aryeh Tzvi Frumer, may G-d avenge his
soul (who later became the head of the Yeshiva Chachmei Lublin) to head
it. This Yeshiva existed until the outbreak of the First World War.
Many of the rabbis and sages of Poland came from that Yeshiva. He
also founded a Yeshiva “Beis Avraham” in Lodz, which existed until the
Holocaust.

He expended great effort
in organizing and publishing the manuscripts of his father the Gaon of
holy blessed memory, and he published the seven-volume responsa set “Avnei
Nezer”. He include his own glosses on the content on almost every
page, noted discreetly in the name of the publisher, and sometimes only
noted by parentheses.

He occupied the seat of the
Admor of Sochaczew for sixteen years. Only part of those years were
spent in Sochaczew itself, and most of them outside of the city.
However, he always saw himself – and others saw him – as tied to Sochaczew
and whatever transpired in it. He was laid to rest honorably in Sochaczew.

{632}

The Admor Rabbi Dovid of Holy Blessed Memory

Translated by Jerrold Landau

Iyar 5638 – 8 Kislev 5703 (1878 – 1942)

By Rabbi Yehoshua Moshe Aharonson

The last rabbi of Sanok which was near Sochaczew.
Currently a member of the chief rabbinate of Petach Tikva.

Our master the honorable
Admor of Sochaczew the holy Rabbi Dovid Borenstein, may his blood be avenged,
was born in 5638 in the city of Nasielsk, to his father the holy Gaon the
middle Admor Rabbi Shmuel of blessed memory, the author of the book “Shem
Mishmuel”. He in turn was the son of Rabbi Avraham of blessed memory,
the author of the books “Avnei Nezer” and “Eglei Tal”, who was the son-in-law
of the holy glorious elder Rabbi of Kotzk of blessed memory.

From his earliest youth,
exceptional traits were noticed in him, a wonderful sublimity Torah and
Hassidism. He was a quick learner and had a phenomenal memory, clearness
of thought, uprightness of the heart, and a beautiful sublime soul.

The kindness of his grandfather
and the might of his father were blended in him to form the glory of truth
and peace.

His private tutor was the
Hassid Rabbi Yitzchak Shlomo Lieberman of blessed memory of Ozorkow, however
he was mainly educated from his childhood by his grandfather, the Gaon
and sign of the generation. He learned both the revealed and hidden
Torah from him, along with his unique methodology in understanding the
depths of the early sages. He was dear to him as his own son, and
his hand never left his grandfather’s hand. As he got older he became
closer to his exalted grandfather, until his soul was bound up with his
soul.

As he became Bar Mitzva,
his grandfather the “Avnei Nezer” said about him: “He is already
a complete man”.

At the time when he was being
propositioned for marriage prospects, the “Avnei Nezer” said to one of
the examiners: “Behold my grandson has a broad intellect, which extends
from one end to the other end. However, I do not permit him to express
new ideas about Torah at such an early age. For the righteous Gaon
Rabbi Chaim Halberstam of blessed memory, the Admor of Tzanz may his virtue
stand us in good stead, told my father the Rabbi of Biala that it would
be best not to permit me to innovate at such an early age.”

At the age of 17 he married
Esther, the daughter of the Hassid Rabbi Mottel Weingut (a relative
of the author of the Tur) of Zadnoska Wola. However the “Avnei Nezer”
did not permit his grandson to leave the house of study of Sochaczew.
Even later, the spiritual connection between him and his grandfather did
not cease (see the Avnei Nezer on Choshen Mishpat, paragraphs 60-63).

He acquired for himself the
Torah and character of his grandfather: excellence in Torah and Hassidism,
a deep sharpness along with common sense and a clear mind, diligence and
self sacrifice in his efforts to search out the absolute truth, and to
distance himself from premises that are distant and contradictory
to the truth.

The elder Admor of blessed
memory rejoiced greatly in his beloved grandson, his Torah and Hassidism,
his diligence and character. He saw in him his spiritual heir, who
would carry on his path into the future.

In approximately 5668 (1908)
he accepted upon himself the rabbinate of Wyszogrod. His grandfather
traveled with him in order to be present during his coronation as the rabbi
of that city. He conducted the rabbinate sublimely as did his father,
and he also set up a Yeshiva in the city, where the learned true Torah
day and night according to the method of Sochaczew. After the outbreak
of the First World War, the rabbi lived in a temporary dwelling in Lodz,
in the home of Rabbi Dovid Proshinowsky of blessed memory. However
after the termination of the war he did not wish to return to Wyszogrod,
due to the persecutions that he suffered there at the hands of the strong-handed
people, due to his not knowing how to flatter the parnassim who walk at
the head of the people, but he rather would tell them off without worrying
about their rank.

Just like his grandfather,
he knew no rest during the time of his service. Since he was already
famous as one of the Torah giants of his generation, many important communities
turned to him, such as Bendin, Pabianice, and others, with requests to
serve on the rabbinical seat. Ultimately, he was appointed rabbi
of Tomaszew.

He lived in Tomaszew for
several years, and he did not find rest there either. However, before
he had even found his bearings there, and begun to spread the light of
his Torah and wisdom upon the communal structure, his father the author
of “Shem Mishmuel” was summoned to the Heavenly court, and immediately
during the funeral, on the 24 of Tevet 5686 (1926), all of the Hassidim
of Sochaczew appointed him to fill his father’s place.

He first lived in Otwock,
later in Pabianice, Kolumna, and again in Lodz. In that active city,
he spread the Torah of Hassidism according to his own unique style, and
influenced people with his Torah and wisdom. His countenance was
sublime, since the glory of kingship was anointed upon him, he radiated
honor and glory.

He very quickly became famous
as one of the great and important Admorim in Poland. The Hassidic
masses, learned people, and people of good deeds from all sectors
related to him with honor and reverence, and saw in him the continuation
of the way of the Gaon of Sochaczew.

He walked in the footsteps
of his holy father the “Shem Mishmuel” who founded a large and magnificent
Yeshiva called “Beis Avraham” on the first yahrzeit of the “Avnei Nezer”.
The head of the Yeshiva was the Gaon Rabbi Aryeh Leib Frumer the head of
the rabbinical court of Kozieglowy, may G-d avenge his blood. The
pious Rabbi Mendel Borenstein of Siedlec taught the second level.
The Yeshiva was run by his son-in-law Rabbi Aharon Rotenberg of blessed
memory. The Yeshiva existed until the outbreak of the First World
War, and hundreds of boys were educated in it. Many of them were
outstanding in Torah and fear of heaven, and they received their path in
life
from that Yeshiva.

After the war, the Yeshiva
“Beis Avraham” was established in Lodz. Its chief activist was Rabbi
Meir Bunim Hakohen Neihaus of blessed memory, with the support and proper
assistance of the Admor Rabbi Shmuel of holy blessed memory.

There was also an attempt
to establish a Yeshiva in Zagorze in 5684 (1924), under the direction of
the son of our rabbi, Rabbi Avraham Yisrael, may he live a long life.
The head of the Yeshiva was Rabbi Mendel Wachsler of blessed memory.
However, after the death of the “Shem Mishmuel”, this yeshiva ceased to
exists.

His son the Admor Rabbi Dovid
of holy blessed memory also established a network of “Beis Avraham” Yeshivas
in cities of Poland – Warsaw, Lodz, and others, in which was educated a
generation of learned Hassidim, lofty thinkers and people of worthy deeds.

An honorable monthly publication
was published in Warsaw called “Beis Avraham”. Its purpose was to
promote the Sochaczew style of learning. It was published by Rabbi
Leibel Elbinger may his blood be avenged – as well as, may he be granted
life, the author of this essay. Torah giants of that generation as
well as the elders of the Sochaczew Hassidim may their blood be avenged
participated in this publication.

As did his holy father, he
also played an active role in communal life, in that he was the leader
of the rabbinical organization of Poland. As a member of the leadership
of the Council of Torah Sages and one of the heads of Agudas Yisrael, he
was always very interested in communal affairs, and his opinions were decisive.

Many of his followers who
were closest to him were renowned people of Poland. They were famous
Torah giants, such as: the Gaon Rabbi Avraham Weinberg may G-d avenge
his blood the author of “Reishit Bikkurim”; the Gaon Rabbi Aryeh
Leib Frumer may G-d avenge his blood, the author of “Siach Sadeh”, the
book of responsa “Eretz Hatzvi”, and the head of the Yeshiva “Chachmei
Lublin”; Rabbi Eliahu Laskowski may G-d avenge his blood, the head
of the rabbinical court of Dobrut (who was hung in the marketplace of his
city by the German Nazis may their names be eradicated, after he had sanctified
the name of heaven and the Jewish people in public by giving a lecture
– while upon the gallows – as is recorded in the chronicles of the days
of the Holocaust and the uprising); Rabbi Velvish Borenstein of holy
blessed memory from Czestochowa; Rabbi Baruch Laznowski may G-d avenge
his blood, the head of the rabbinical court of Ujazd; Rabbi
Chaim the head of the rabbinical court of Konstantyno; Rabbi Goldschlag
the head of the rabbinical court of Pieszyce; The Rabbi of
Piniatki; Rabbi Eliezer Shalom the righteous teacher of Wola;
Rabbi Yisrael the righteous teacher of Radomsk; Rabbi Eliezer Lipman
Leventhal may G-d avenge his blood, the head of the rabbinical court of
Cieladz; and others.

Along with his great zealousness
for G-d and His Torah – which he inherited from his father of strong character
– he was also very deliberate in his words and actions, he walked
deliberately and spoke deliberately, he weighted and measured his actions,
he was pleasant to his fellowman, always took the opinions of others into
account, received every person pleasantly, and excelled in the trait of
true love of his fellow Jew.

His prayers were also calm
and deliberate, with a soulful voice, word for word, properly enunciated,
measured and precise, coming from the depths of a sensitive and pure heart
with a special tune, which penetrated into the hearts of the congregation
with pleasantness and splendor.

He felt a definite obligation
with regard to the upbuilding of the Land of Israel, just as did his holy
fathers the “Avnei Nezer” and the “Shem Mishmuel”. (see Avnei Nezer
on Yoreh Deah part 2 section 454 and 455 which where he addressed the holy
Rabbi of Pilow of blessed memory in a lengthy fashion; and in the
collection of responsa Avnei Nezer for the end of Choshen Mishpat, section
95; and in the book “Abir Haroim” pages 106 and 107.) His pining
for the Land came to the fore during the Sabbath meals, when he would deliver
a discourse on Torah at the table with his congregation of Hassidim, for
there was pretty much not one Sabbath in which he did not mention in his
discourse the holiness of Torah, the Sabbath and the Land, all three of
which were intertwined together by him with the weekly Torah portion.
His Torah discourses were said with great devotion, with the wisdom and
understanding of the mind influencing the emotions of the heart.

In similar fashion to his
father Rabbi Shmuel of holy blessed memory, who visited the Land of Israel
in 5651 (1891) along with his brother-in-law and uncle Rabbi Meir of holy
blessed memory on a mission of the “Avnei Nezer”, who did not suffice himself
with acquiring a portion of our holy land in his inner room in Sochaczew,
by means of explaining the deep laws and commandments which are dependent
on the land; he also sent his son and aforementioned son-in-law with a
large sum of money in order to purchase a plot of land in the Land of
Israel.
They remained in the Land for three months, and traversed its length and
breadth in order to actively acquire it. To their distress, their
plan was aborted, since the government of Turkey at that time forbade the
sale of land to Jews of Russia.

His son as well, Rabbi Dovid
of holy blessed memory, visited the Land of Israel twice. At first
he came there in the summer of 5684 (1924) with a complete plan to start
a Hassidic settlement in wide areas, and he also purchased land for this
purpose.

His words upon his return
to Poland still ring in my ears. They were delivered in a large public
gathering in a hall on 31 Zamenhof, where he lectured with great enthusiasm
on the commandment of settling the Land of Israel. He called upon
the well to do of his Hassidim to purchase properties, to go there and
settle.

The depression that broke
out in Poland immediately after his visit prevented the materialization
of his plans.

On the 20th of Tevet 5684
(1924), at the festive opening of the fourth national convention of Agudas
Yisrael in Poland, he called out to the convention in a fiery speech for
practical activity for the sake of settling the Land. Thus were his
words:

“Blessed are you who come
in the name of G-d – blessed are those who are brought here through the
will of G-d, Whose spirit gathered you here, for His spirit brought you
to the service of G-d, in order to strengthen the religion and the Torah.

We bless you from the house
of G-d, that is the Land of Israel. For it was from there that G-d
commanded the blessing of life to the world. From there will come
the everlasting life of Israel, for ever – until the days of the Messiah,
and He acts gracefully toward his Messiah, to David and his children
forever.
Our rabbi, my revered father of holy blessed memory used to call out all
the days of his life for the work for the Land of Israel, and in the last
convention in which he participated, he declared it to be his pure will
that everyone should act with all his might for the sake of settlement
of the Land of Israel. Our rabbi, my grandfather the Admor of blessed
memory taught in the Avnei Nezer that it is in accordance with halacha
(Jewish Law) that the commandment to settle the Land of Israel applies
in this day and age.

The holy Jew used to say:
“Is it not true that every Jew is required to fulfil all of the commandments
of the Torah, the 248 positive commandments and 365 negative commandments,
however everyone has special commandments, one positive commandment and
one negative commandment which are set aside for him, for whose sake he
came into the world, as it says in the Gemara, ‘your father, what was he
most careful about’, however how do we know which is the special commandment
for any person? That is the commandment for which the person has
a desire, he pines for it, that is his commandment, it belongs to him.
And even if there is a negative commandment for which he has a desire to
transgress, G-d forbid, he has to watch himself extra carefully from it,
so that he will G-d forbid not stumble in it. And that is his task
in this world.

Therefore when we see that
the desire for our holy Land is revealed and growing, that a mighty desire
is awakened from observant people who seek G-d and concern themselves with
His commandments, and all Jews now desire to go up to the holy Land, it
is a sign that now is the special time to busy oneself with the
commandment
of settling in the Land of Israel.

However the foundation and
cornerstone of settling in the Land of Israel is the keeping of Torah and
the commandments. Even after the four expressions of redemption,
“I will take you out”, “I will save you”, “I will redeem you”, and “I will
take you”[3],
the condition follows “For I am the L-rd your G-d”, and only after that
does it say “I will bring you to the land”. It is explained in the
Or Hachayim, for there is no damage G-d forbid to the command of G-d that
is worse[4],
and now that everyone is gathered together for this great commandment,
to strengthen the religion and the Torah by settling the Land of Israel,
at the time that the community does this commandment, the blessing “His
community is founded upon the Land” will belong to them. When the
“community” is banded together to build the Land, in a strong and proper
foundation, they will be successful, for only then will our service for
the Land of Israel come to the point of a peaceful and mighty
fulfillment.” Thus far were his words.

His holy words made a mighty
impression upon those gathered, and the seal of the Land of Israel was
stamped upon the convention.

In the winter of 5684 (1925),
our rabbi visited the Land of Israel for the second time, accompanied by
the Gaon of Kozieglowy, may G-d avenge his blood. They spent Purim
in Tel Aviv, Passover in Jerusalem, and the left the Land on Lag
Baomer[5].

On Rosh Hashana 5699 (1938),
he preached to his Hassidim, especially to the youth, that they should
learn Mishna off by heart, for there will be a time when books will not
be available…

When the German legions broke
into Lodz at the beginning of the Second World War, they broke into his
house, tortured him, and dragged him through the streets of Lodz.
When he was saved from them he fled to Warsaw with his entire family, broken
and crushed from the many disasters which befell the world, from persecution
and torture, expulsion and humiliation of the Jewish people, who were now
found in distress, trouble and straits, who were now caught in the lowest
recesses of hell in this world.

The rabbi of holy blessed
memory took the terrible situation deeply to heart, and his sublime face
was etched with the bitterness and sorrow that was in his heart that was
pained for the troubles of the Jewish people. He was
completely frightened from the terrible news that his ears heard, that
was worsening from day to day, and from the troubles of his people that
his eyes witnessed. Nevertheless, he attempted to show a pleasant
face, and to give spiritual protection for those who came to the shadow
of his protection in order to hear words of comfort and support from his
mouth.

On the festival of Shavuot
5700 (1940), I still merited to be among those who sat at his table that
he set up in his hidden dwelling in Warsaw, opposite the Zaks garden, together
with a community of prominent Hassidim. With emotion and outpouring
of the soul he expounded the verse “You shall be straight with the L-rd
your G-d” (Deuteronomy 18:13) with Rashi’s commentary on that verse, that
you should go with Him in a straight path and you should wait for Him,
and do not try to divine the future, etc. In those days our rabbi
of holy blessed memory still hoped that he would merit to ascend to the
Holy Land. At the time that my brother the prominent Rabbi Avigdor
Leibish may G-d avenge his blood fled from Warsaw to Lodz, our rabbi requested
that he should inquire if the missing documents that were needed to arrange
his emigration had arrived to his address in Lodz. When I received
a negative reply in a letter from my brother, in which he described the
tribulations of the Lodz Ghetto, I went to the Admor of holy blessed memory
and informed him of these matters. He sat steeped in his thoughts
about the tidings of Job that I had brought him, and in front of him on
the table was a book of the Bible. He turned to me and said:
"You know that the purpose of the creation of man and his coming into this
world is to rectify and complete his soul, and a Jewish person is required
to strive and act to attain this completeness that is required of him until
the goal is reached, in order to fulfil the intent of creation, however
not every person merits to complete his soul by virtue of his spiritual
work during the days of his life in this world. On the contrary,
most people destroy rather than rectify, go down rather than ascend, and
from where can come their completeness? Therefore there are times
when G-d looks and gazes unto the end of all generations, and arranges
things so they can be completed in a different fashion, according to the
statement “there are some people who can acquire their world in one hour”…

I was brazen enough to stop
him and ask him: “Did not our sages say in Pirke Avot that one hour
of repentance and good deeds in this world is better than the entire life
of the world to come?”

He answered me: “Certainly
we desire and pray that we shall merit to fulfil our souls through life,
repentance and good deeds, however if we do not merit that, Heaven bestows
upon us the opportunity to attain eternal life in other means… We
learn this from the first section of our holy Torah, where Abel was righteous
and Cain evil, and nevertheless the blood of Abel was spilled, and Cain
the murderer lived …” And the holy rabbi continued on with similar
words, and this is not the place to publish them.

With regard to the above,
see what is written in the book Maggid Meisharim on the portion of Vaerah,
that the angel informed the house of Joseph: “And you will merit
to be a burnt offering before Me, and to be burnt for the sake of My holy
name, your flesh and bones will be completely burnt before Me, and left
cut up and will be removed like queen wool”. And see the book Bikurei
Aviv page 3, by the holy Rabbi of Radzymin of holy blessed memory.

It is related that in those
gloomy days he would say: “I reflect, I was in the Land of Israel,
and I had intention to settle there, even though at that time it was possible
to live in the exile, but nevertheless I did not merit at that time to
set up my residence in our Holy Land. Now when it is not possible
at all to live here, am I not worthy to ascend to the Land of Israel?”

Before Rosh Hashana 5741
(1940), our rabbi of blessed memory published a proclamation (published
in stencil) with words of encouragement and awakening for repentance.
I remember that the words of Torah were based on a statement of the holy
Zohar, section 3:168: “A tree to which light does not rise will be
knocked down and lit, a body in which the light of the soul does not rise
will be knocked down and lit”.

The Admor of holy blessed
memory encouraged the Gaon Rabbi Frumer and the Gaon Rabbi Stuciner to
establish a Yeshiva and teach Torah even in the darkness of the shadow
of death of the Warsaw Ghetto. The groups of Rabbi Avrahamele Weinberg
and of the Gaon of Kozieglowy were among those who were well known during
the time of the Holocaust for their strength of spirit, and for keeping
the tradition of Hassidism – and also for their preparations for the
revolt.
The youth studied Torah with diligence in an underground bunker below the
house on 14 Mila. Every night after midnight they would go out to
search for food in the abandoned and empty houses in order to sustain
themselves.

The Rabbi of Sochaczew advised
me to leave Warsaw and to return to my family and community in Sanok, where
I had served as a rabbi, and from where I had fled since the Gestapo
interrogated
me. When I came back to my house in the Sanok Ghetto, it became clearly
evident to me – after about a year – at the beginning of the winter of
5702 (1941) about the establishment of a death camp in Chelmno (Kolmnhauf)
by Kaul, and about the many acts of murder in the forests of Kozmir.
From the information that I gathered and the terrifying news that was
transmitted
to me by the sons of Rabbi Yissachar Cohen of Gostynin, may G-d avenge
his blood, and after I investigated the truth of the matter, I wanted to
debunk the lie, for the Jews of the Ghettos were not sent out for work
alone. I wrote a letter to the Rabbi of Sochaczew of holy blessed
memory, in cryptic language, that the aunt Esther from Megilla street,
house 7, dwelling 4 is coming… the innuendo was clear, for it says in verse
4 of chapter 7 of the Scroll of Esther “for me and my nation are given
over to be annihilated, killed, and destroyed, and if we were only to be
sold as slaves and maidservants I would have maintained my silence”.
The hint was clear, for after a very brief period of time I received
a response that advised me to draw strength from verse 4 in chapter 23
of the book of Psalms[6].

It became known to me only
know, from the essay “in the vale of murder” by the eyewitness Mr. Feingold
that “a short time before the deportations, the Rabbi of Sochaczew was
the first to sound an alarm to the Jewish community that an evil decree
was about to come upon the Jewish people. He, of blessed memory,
said that this decree would be enacted by the men of the S.S. from Lublin,
whom have bands tied to their sleeves with the inscription Fernichtungs
Komand (“Extermination Unit”).

Adam Chernikov inquired about
this matter to the governors Leist and Fischer, to the Commissar of the
Ghetto Aaurswald, and the Gestapo chief Brand may his name be blotted out.
They did not know about this new decree, but the Rabbi of Sochaczew did
not rest, he called together people, and requested that they enter into
council. In his house, meetings were held with regard to the uprising…”

On July 19, 1942, when the
word of the impending expulsion began to spread, a top-secret meeting of
activists and important people was called in the upper wall of the Warsaw
Ghetto on 27 Nowalipki Street. The Admor of Sochaczew was there along
with the Admor of Alexander of holy blessed memory, as well as the Rabbis
of Pawianice and Kalice, and other honorable people of various
affiliations. The topic of discussion was the difficult question: Are the rumors
of extermination true?…

He lived in various different
dwellings until the closing of the Warsaw Ghetto, for he feared to live
in a set place. Later he traveled to Otwock, and then he returned
to the Warsaw Ghetto and took up residence on 24 Murnowski at the home
of Reb Yosef and later Reb Yitzchak Meir Elbinger, may G-d avenge their
blood. They were former parnassim of Warsaw and among his closest
Hassidim.

His home in the Ghetto was
a central place for counsel, gatherings and meetings. He preached
words of comfort, encouragement, strength, and hope in general and in
detail.
It is told that during the times of the deportations, he found refuge in
a hidden room in a shop on 67 Genesha Street. He died there of heart
failure on the 8th of Kislev 5703 (1942), caused by the great tribulations
of the Jewish people which weighed on his pure heart.

On this day, a cold and snowy
winter day, for a brief moment the honor of the dead returned to the Ghetto,
which had been desecrated by that time just as had been desecrated the
honor of the living. For there was arranged a funeral according to
the former custom, in which a recognizable community participated.
He was laid to rest with honor in the cemetery on Genesha Street, near
the grave of the first head of the rabbinical court of Warsaw (the grandfather
of my father of holy blessed memory) the Gaon Rabbi Shlomo Lipschitz of
blessed memory, the author of the book of responsa “Chemdat Shlomo”.

The righteous one will be
remembered forever. May G-d avenge his blood, and may his merit protect
over us.

{639}

Rabbi Dovid Borenstein, the Admor of Sochaczew

by B. Tzemach

Translated by Jerrold Landau

(Biographical notes)
{photo on page 639, the Admor Reb Dovidel of holy blessed memory.
He died in the Warsaw Ghetto.}

He was a rabbi and Admor,
a decisor of Torah law and an expositor of secret innuendoes of the Midrashic
treasury, a deep thinker in novel ideas on the Torah and full of heartfelt
emotion in prayer. His mind was for halachic decisions and his devoutness
for Hassidism.

He was like his grandfather,
the Admor Reb Dovidel of holy blessed memory was a rabbi and Admor, a decisor
in halachot of milk and meat[7],
and ways to raise
up the soul. He occupied himself with expositing on the permitted
and forbidden, laws of divorce documents and marriage, on the one hand,
and a yearning for spiritual uplifting on the other hand.

Torah and Hassidism were
combined one with the other – as was the way of the Admorim of Sochaczew.

This was a covenant between
the youthful grandchild and the exalted grandfather, the author of the
"Avnei Nezer". The hand of this Torah giant and halachic leader did
not turn from the tender child, and later from the youth Dovidel.
The hand of the youth was tied to the belt of the grandfather, who transmitted
to his grandson the secrets of Torah from the pure wellspring of Kotzk.

Aside from the education
that he received in his own father's house, the youth absorbed the spirit
that was bestowed upon him by his exalted grandfather.

After the lessons in the
Beis Midrash (study hall) along with the other yeshiva students, the grandfather
gave over to the grandson that which can only be exposited in a one-on-one
fashion, that which he in turn had received from his great teacher, his
father-in-law of Kotzk.

The youth was a youth, serving
before his grandfather. He listened, heard, and paid attention, and
felt the love that his grandfather-teacher felt toward him, as he was
transmitting
his legacy to his grandson-student.

The tender and noble child
was already almost a man. He studied the true Torah in a true
fashion.
Just as the Torah is true, the path toward it is also true.

The sharpness in learning
was only a means in the Sochaczew style, in order to clear the thoughts,
in order to discover similarities and connections, to understand what is
taught. The main thing is the true path, the straightforward intellect,
and the thoughts that come forth from the pure spring, the freedom of choice
that is before the sin.

The grandson received the
true path from the grandfather, the clearness of thought, and the righteousness
in judgement. All of this was gleaned from the Beis Midrash when
the "Avnei Nezer" conducted classes. However above this, he was educated
by his grandfather in the inner sanctum, privately. Thus did the
grandfather give over to the grandson that which he himself had received
from the holy wellspring of Kotzk.

He married the daughter of
a scholar. His in-laws were not from the family of Admorim, and they
were also not of rabbinical or judicial stock. His wife was the daughter
of good people from an old Hassidic household (not of Sochaczew Hassidim),
and she brought with her the nobility and good-heartedness of a rich and
noble Jewish home. Along with communal spirit and secular education,
she brought the spirit of moderation into the Hassidic court.

The young married man Reb
Dovidel continued his education at the house of his grandfather, and he
also gave lessons to other youths. He received and gave. He
sat in the tents of Torah and his personality spread its influence beyond.
He influenced and glowed out to the environs.

His sharpness, clearness
of thought, vast erudition, and his way in Torah amazed his reverential
followers. The pleasantness of his ways and facial expression
endeared
him to everyone. The noble young man who was great in Torah was beloved
by everyone and acceptable to his fellowman. However, the time came
for Dovidel to go out on his own path, on an independent path. Thus
decided his grandfather.

Rev Dovidel who was already
famous as a Torah giant wished to serve as a rabbi. Several respectable
communities offered the rabbinical seat to the young student. The
"Avnei Nezer" realized that his grandson must find his own path, however
the grandfather who was very attached to the grandson decided that, at
least, he should go to a city that is near to Sochaczew. Thus Reb
Dovidel became the rabbi of the town of Wyszogrod.

Wyszogrod, on the banks of
the Wisla, was a city of workers. The Jews worked all week in the
gardens and fruit orchards, or they worked in river transportation.
These simple and healthy Jews were not Torah scholars. The young
scholar, who only recently had left the tent that was completely Torah
and Hassidism, met the masses, average people, who did not necessarily
understand even the words of their prayers. He served as a rabbi,
teacher and guide in day to day life. Very few people were scholars
in this town of gardeners, and there were also some who participated in
the Haskala (enlightenment). These people would gather in the house
of the rabbi on winter nights, and conduct discussions on matters of Torah
and books of Torah research, which were also familiar to the young rabbi.

Nevertheless, the rabbi lived
in Wyszogrod as if on a lonely island, and he found rest for his yearning
soul in the books of halacha and Hassidism. There, far from the centers
of Torah, he filled the wide margin of his Gemara with notes – short notes
that explained matters in a simple and sharp fashion, replete with comparisons,
connections, and sources. His friends were the shelves of books that
filled the room of the court of law. Behold, there was not one book
from among the thousands of books of halacha and responsa, both regarding
the revealed and hidden Torah, that was not decorated with notes and glosses
in his own handwriting.

Very soon, the fury of the
war that broke out in 5674 (1914) caught up with him. The lot of
the community of Wyszogrod was similar the lot of other Jewish communities,
which were destroyed by the German invaders. The governments changed
in quick succession, and the Jews of the small towns, weak and vulnerable,
sought refuge in the larger cities. The rabbi of Wyszogrod sough
refuge, empty handed, in Lodz. After a time, he was invited to serve
as rabbi in the city of Tomaszew Mazowick. In contrast to the divergent
opinions between the different Hassidic factions which existed in most
of the cities, a spirit of unity existed in Tomaszew, and the entire large
community of Hassidim and followers of Torah accepted his authority as
rabbi of the city. However, a controversy broke out between the Hassidim
on the one side, and the simple folk on the other side, who were suspicious
that the rabbi was "too orthodox". His tenure in Tomaszew disturbed
his peacefulness, and he finally decided to give up the rabbinical seat
of that city.

Prior to that, he attempted
to actualize his desire and to settle in the Land of Israel. Still
during the lifetime of the "Avnei Nezer", he absorbed a love of the Holy
Land, and the idea of ascending to the Land of Israel was comforting to
his soul. During the time of the fourth Aliya, it appeared as if
the opportunity presented itself, and the Rabbi of Tomaszew organized a
delegation to be sent to the Land of Israel, headed by himself, with the
intention of founding a religious settlement in the Holy Land. He
visited the land, and acquired land for the organization for the purpose
of setting up the settlement. When he returned to Poland, he was
enthusiastic, and he engaged in activity to realize the objective;
to his distress, the new conditions in Poland frustrated his plans.
However the desire to ascent to the Land never ceased. All the days
of his life he placed Jerusalem at the pinnacle of his joy and the pinnacle
of his concerns.

His father, the Admor "Shem
Mishmuel", died in the year 5686 (1926), and he was coronated as the Admor
of Sochaczew. Nothing changed in his lifestyle, since even before
that time he was revered as a Rebbe by his followers, and even before that
time, he occupied himself in Hassidism and Kabbalah, just as he occupied
himself in the revealed Torah. However, now the sealed wellspring
of Torah and Hassidism was opened, it overflowed and waxed very great.
A great many people came to drink with thirst of his words. His prayers
were full of feeling, and poured out to his Hassidim with a broken heart.
His Torah discourses during the Sabbath and festival meals were replete
with words of his predecessors and hints of Kabbalah, and they encouraged
his community of Hassidim also during the six days of work. Through
his words, the thoughts that were hidden and locked in his own world were
expressed, and all of his discourses were tied with a string of grace expressing
his yearning for the Holy Land.

His sharpness in halacha
and halachic decisions, his expertise in words in books of Kabbalah
and Hassidism, his piercing power in jurisprudence, his deep understanding
also of the ways of the world – all of these traits caused to be gathered
around him a group of reverential followers, scholars, famous rabbis, heads
of Yeshivot, Hassidim, men of fine deeds, as well as a large mass of people
who would come to hear Torah and instruction on proper conduct from
his mouth.

His pleasantness of speech,
his personality which exuded wisdom, the deliberateness of his actions
in every matter, the friendship which flowed out of him – all caused the
Admor of Sochaczew to be revered, loved, and respected by everyone.
This did not only include Hassidim of the line of Sochaczew, and not even
only Hassidim. Hassidim from different factions streamed to him:
some in order to clarify halacha and others to learn Torah from him and
to benefit from his advice. Prominent Jews from the world of science,
writers, and Jewish political leaders all came to him and were welcomed
with a friendly countenance and a good heart which were characteristic
of him.

The Torah of the house of
study of his grandfather, his learning acquired during his tenure in Wyszogrod,
his depth of knowledge in the works of Hassidism and Kabbalah, his constant
contact with scholars and people of all walks of life, his experiences
from his travel through the lands of Europe, his meetings with Jewish leaders
– all of these left their mark on his variegated personality. His
discourses were noted for their broad horizons, widespread grasp, and exalted
ideas.

From among the large group
of people with whom he was in contact, there were those who met in council
with him for long hours at set times. These included various Admorim
whom he met in his visits to the healing spas. There, amidst the
beautiful scenery, where there was no community of followers to disturb
them, one-on-one discussions took place on the secrets of Kabbalah, of
which the Rabbi of Sochaczew was one of the greatest experts.

The difficulties that afflicted
the Jews of Poland, the difficult economic situation, and the new decrees
that were starting did not leave the Admor in difficult straits.
His personal plans and his position of great influence placed him at the
center of the Jewish religious leadership of Poland. He acted indirectly
upon his Hassidim through his emissaries in various institutions.
He was influential in many different circles, and he participated personally
in delegations to the government. Some of his Hassidim were the parnassim
of communities, the leaders of the Warsaw community, and representatives
to the Sejm (Polish government) and Senate. Every important matter
of Jewish politics was brought before him. Decisive meetings regarding
the status of Orthodox Judaism took place in his home. He paid attention
with patience, listened with deliberation, and made judgements cautiously.

Aside from the responsibility
that he bore on his shoulders for the Jews of Poland, his strong desire
for the Land of Israel was also expressed.

When he was a member of the
Council of Torah Sages, he influenced the relationship of Agudas Yisrael
to the Land of Israel in his famous speech "His Society is Founded on the
Land"[8]. – that
is to say that the foundation of "Aguda" should be upon the Land of Israel…

He visited the Land again
in 5685 (1925) accompanied by an entourage of family members and a group
of his close associates.

The holy places of Jerusalem,
Safed the city of the Kabbalists, as well as the new settlements that were
creating new life – all places were to him a wellspring of inspiration,
holy enthusiasm, and a refreshing of the spirit.

He spent Purim in Tel Aviv
full of happiness and rejoicing, with days filled with dances and songs
of praise. He spent Passover in Jerusalem, in sanctity as it was
in days of old. He spent Lag Baomer in Meron, enlightened by the
light of the Kabbalah and Hassidic devotion.

The entire duration of his
visit to the Land of Israel was like one long day of exaltation and joy
of the heart.

He attempted to settle his
children in the Land, to assist his Hassidim to fit in there, and he established
the foundation of a Yeshiva in Hebron, based on the study of Torah and
agricultural work. He longed to settle in the Land, to see the joy
of the creativity of its builders, and to fulfil with his own body the
commandment of settling in the Land of Israel.

However, he realized that
he was still needed back home, for there were the masses of his Hassidim
who were troubled by their lot in life, and that was the place where the
majority of the Jews lived. His departure from the land that he longed
for was difficult for him, however stronger than his desire was the
responsibility he had to his flock, to the part of his family that still remained there,
to the embattled Jewry of Poland. He returned. His students
needed him – his Hassidim in the Diaspora. There were two evil
tidings. There was open hatred against the Jews, evil decrees and damage to the
fundamentals of faith – and there was a ban on shechita (ritual
slaughter). The disaster was looming. Jewry was embattled and suffering.

The Admor participated in
national councils, delegations and along with the rest of the Jewish leaders
he did what he could to lighten the load, to nullify evil decrees and sweeten
the verdict. He was the bearer of words of strength and encouragement
to his group of Hassidim during the difficult times.

However, in the future there
would be days even more difficult than these.

The danger that was impending for the Jews of Poland with the outbreak
of the war placed a different responsibility on the leaders.

The Admor of Sochaczew moved
from Lodz to the capital city of Warsaw, and hid in various places.
There, with suffering and mortal danger, he fulfilled the commandment to
learn and to teach. He gathered Yeshiva students around him who maintained
the flame of Torah with great self-sacrifice, ensuring that it would not
be extinguished in the darkness of the disaster. It is amazing:
in the midst of these turbulent times the Admor occupied himself with the
publication of the Torah novellae of his grandfather the "Avnei Nezer",
namely novellae on the Tractate of Eruvin[9]
which had yet to be published.

A miracle took place in Purim
of 5700 (spring of 1940): the news arrived that the Admor and his
family could save themselves. The government authorities in Rome
were willing to give him a permit to enter Italy, which was still a neutral
country in those days.

This was the beginning of
salvation. However the Admor did not leave. He did not leave
his students, Hassidim, and friends, who were to him like one large
family.
He was like a captain whose ship is in danger, but does not abandon his
ship until the last of his passengers is safe. The ship was going
down, however he did not leave it. He did not leave his guard, his
holy work in spreading Torah and comforting his people. He did not
cease publishing the novellae of his grandfather, and did not leave his
friends and students.

He remained with them until his soul left in purity, on the 8th of Kislev
5703 (December 1942).

TRANSLATOR'S FOOTNOTES

1.
Famous rabbis are often known by the name of their
magnum opus. Thus, Rabbi Avraham was known as the Avnei Nezer, and
Rabbi Shmuel was known as the Shem Mishmuel.
Return

2.
Most probably referring to the mocking of religion
due to the enlightenment (Haskala) movement.
Return

3.
These are four expressions that G-d used in promising
Moses that He would take the Jewish people out of Egypt. The four
cups of wine drunk at the Passover Seder are based on these four expressions.
Return

4.
Implied here is the phrase "than not keeping the
commandments".
Return

5.
A minor festival that falls about month after
the conclusion of Passover, on the 18th of Iyar.
Return

6.
"Even though I walk through the valley of
the shadow of death, I shall fear no evil, for You are with me, your rod
and your staff they comfort me."
Return

7.
A reference to the Torah prohibition of eating
mixtures of milk and meat products, and the halachic queries that arise
by such accidental mixtures.
Return

8.
This is a part of a biblical verse, and is a play
on verse on the word "His Organization", which is in Hebrew Agudaso (or
Agudato), which he used as a reference to the Agudas Yisrael movement.
His meaning was "The Agudas Yisrael should be based upon the Land".
Incidentally, the Agudas Yisrael movement was and still is a non-Zionistic
movement. Orthodox Zionism finds its expression through the Mizrachi
movement. Mizrachi and the Agudas Yisrael differ philosophically
in their outlook toward Zionism.
Return

9.
Eruvin is one of the tractates of the Talmud, dealing
with the laws of carrying on the Sabbath.
Return

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